This text describes the general Sīha, a disciple of the Jains, who decided to become a follower of the Buddha after having heard his explanation of his teachings. However, the Buddha urged him to continue to support the Jaina monks even after he had become a Buddhist thus emphasizing the tolerant attitude of Buddhism.
On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Now on that occasion, a number of well-known Licchavis[i] had assembled in the meeting hall and were sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Saṅgha. On that occasion Sīha[ii] the general, a disciple of the Nigaṇṭhas[iii], was sitting in that assembly. It then occurred to him: “Doubtlessly, he must be a Blessed One, an Arahant, a Perfectly Enlightened One. For a number of these well-known Licchavis have assembled in the meeting hall and are sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Saṅgha. Let me go see that Blessed One, the Arahant, the Perfectly Enlightened One.”
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Then, with five hundred chariots, Sīha the general set out from Vesālī in the middle of the day in order to see the Blessed One. He went by carriage as far as the ground was suitable for a carriage, and then dismounted from his carriage and entered the monastery grounds on foot. He approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“I have heard this, Bhante: ‘The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples.’ Do those who speak thus state what has been said by the Blessed One and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma so that they would not incur any reasonable criticism or ground for censure? For we do not want to misrepresent the Blessed One.”[iv]…
“There is, Sīha, a way in which one could rightly say of me: ‘The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples.’
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“And in what way, Sīha, could one rightly say of me: ‘The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples’? For I assert the non-doing of bodily, verbal, and mental misconduct; I assert the non-doing of the numerous kinds of bad unwholesome deeds. It is in this way that one could rightly say of me: ‘The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples.’
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When this was said, Sīha the general said to the Blessed One: “Excellent, Bhante! Excellent, Bhante! … Let the Blessed One accept me as a lay follower who from today has gone for refuge for life.”
“Make an investigation, Sīha! It is good for such well-known people like yourself to make an investigation.”
“Bhante, I am even more satisfied and pleased with the Blessed One for telling me: ‘Make an investigation, Sīha! It is good for such well-known people like yourself to make an investigation.’ For if the members of other sects were to gain me as their disciple, they would carry a banner all over Vesālī announcing: ‘Sīha the general has become our disciple.’ But the Blessed One rather tells me: ‘Make an investigation, Sīha! It is good for such well-known people like yourself to make an investigation.’ So for the second time, Bhante, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of bhikkhus. Let the Blessed One accept me as a lay follower who from today has gone for refuge for life.”
“Sīha, your family has long been a fountain of support for the Nigaṇṭhas; hence you should consider continuing to give alms to them when they approach you.”
“Bhante, I am even more satisfied and pleased with the Blessed One for telling me: ‘Sīha, your family has long been a fountain of support for the Nigaṇṭhas; hence you should consider continuing to give alms to them when they approach you.’ For I have heard: ‘The ascetic Gotama says thus: “Alms should be given only to me, not to others; alms should be given only to my disciples, not to the disciples of others. Only what is given to me is very fruitful, not what is given to others; only what is given to my disciples is very fruitful, not what is given to the disciples of others.”’ Yet the Blessed One encourages me to give to the Nigaṇṭhas, too. We’ll know the right time for this. So for the third time, Bhante, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of bhikkhus. Let the Blessed One accept me as a lay follower who from today has gone for refuge for life.”
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From: Aṅguttara Nikāya, The Book of the Eights, 12 Sīha[v]
[i] A powerful tribe of India in the time of the Buddha. Their capital was Vesāli, and they formed a part of the Vajjian confederacy, being often referred to as the Vajjīs (q.v.). Their strength lay in their great unity; if one Licchavi fell ill, all the others would visit him. The whole tribe would join in any ceremony performed in the house of Licchavi, and they would all unite in honouring any distinguished visitors to their city (DA.ii.519). They do not appear to have lived in luxury and idleness. They are, on the contrary, spoken of (S.ii.267f) as sleeping on straw couches, being strenuous and diligent and zealous in their service (as skilful hardy archers, says the Commentary). (From DPPN)
[ii] A Licchavi general of Vesāli. He was a follower of the Niganthas. When the Buddha visited Vesāli, Sīha, having heard reports of his greatness, wished to see him, but Nigantha Nātaputta dissuaded him, saying that Gotama denied the result of actions and was not worth a visit. But in the end Sīha, accompanied by five hundred chariots, went to the Buddha. Having discovered in conversation with the Buddha that he was falsely accused of preaching wrong doctrines, Sīha declared himself the Buddha’s follower. The Buddha accepted his adherence on condition that he would continue to give alms to any Niganthas who sought them at his house. This generosity made Sīha honour the Buddha even more highly, and he invited him and the monks to a meal on the next day. (From DPPN)
[iii] The name given to the Jains, the followers of Nigantha Nātaputta.
[iv] This question is one of eight questions is asked by general Sīha and answered by the Buddha in this sutta
[v] For the complete text see: http://suttacentral.net/en/an8.12